Acronym Definition
NTPE Northern Territory Pidgin English (NTPE)
NTPE Normal Temperature & Pressure Energy
NTPE Name The PictureEnterprise
NTPE National Talent PoolEnvironment
NTPE National Tasking Plan Evaluation
NTPE National Toxicity Program Evaluation
NTPE National Toxicity Program (NIH) Evaluation
NTPE National Toxicology Program (NIEHS) Evaluation
NTPE National Trade Productions (Alexandria, VA) Evaluation
NTPE National Training Plan Evaluation
NTPE National Transportation Program Evaluation
NTPE National Tuberculosis Programme (WHO) Evaluation
NTPE Naval Tactical Publication Evaluation
NTPE Naval Telecommunications Procedure Evaluation
NTPE Naval Threat Product Enterprise
NTPE Naval Training Program Evaluation
NTPE Navigation & Targeting Pod Enterprise
NTPE Navy Tactical Program Evaluation
NTPE Navy Technological Projection Evaluation
NTPE Navy Technology Projections Evaluation
NTPE Navy Training Plan Evaluation
NTPE Network Termination Point Evaluation
NTPE Network Time Protocol Evaluation
NTPE Network Topology Processor Evaluation
NTPE Nice Try Partner Example
NTPE No Tengo Palabras (Spanish) Evaluation
NTPE None Too Pretty Evaluation
NTPE Nontobacco Premium Evaluation
NTPE Nortriptyline (tranquilizer and tricyclic antidepressant) Evaluation
NTPE Not the Point Evaluation
NTPE Nothing to Prove (band) Evaluation
NTPE Notice To Proceed Evaluation
NTPE Nucleotide Triphosphate Evaluation
NTPE Numerical Tokamak Project Evaluation
NTPE Nurse Transition Program Evaluation
NTPE National Taipei, Taiwan - Taiwan Taoyuan International Airport (airport
code)
NTPE National Tampines Expressway
NTPE National Taxpayer Education
NTPE National Teacher Performance Evaluation
NTPE National Technology, Pedagogy and Education
NTPE National Telework Partnership with Employers
NTPE National Telomere Position Effect
NTPE National Terminal de Paiement Electronique
NTPE National Test Program Engineer
NTPE Not That Petrol Emotion
NTPE National Theater Provided Equipment
NTPE National Therapeutic Plasma Exchange
NTPE National Thermoplastic Elastomer
NTPE National Third Party Evaluator
NTPE National Threshold Photoelectron
NTPE National Tiny Paper Enclosure
NTPE National Total Power Exchange
NTPE National Tracking & Pointing Experiment
NTPE National Tracking and Pointing Experiment
NTPE National Trade Promotion Excellence
NTPE National Trainer-Peculiar Equipment
NTPE National Training Project Engineer
NTPE National Transaction Processing Executive
NTPE National Tris Phosphoric Ethylenediaminetetraacetic Acid
NTPE National Turboprop Engine
NTPE Not Twisted Pair Ethernet
NTPE Northern Territory Pidgin English
European settlement in the Northern Territory was attempted over a period of
about forty years. Settlement finally succeeded in 1870, and an influx of both
English and Chinese speakers followed. In order to communicate between these two
groups and the local Aboriginal people, pidgins developed throughout the
territory. By 1900, Northern Territory Pidgin English (NTPE) was widespread and
well understood.
For NTPE to creolise (to move beyond being a convenient pidgin and become a
fully independent language), a new community would have to develop where it
would became the primary language for all speakers. This first occurred in the
Roper River Mission (Ngukurr), where cattle stations were established and a
township developed.
During this period, the relations between the native and European peoples were
strained: “a war of extermination” was declared by the settlers, and the
Aboriginal people fiercely defended their lands. However, the control of lands
was eventually seized by the settlers when a cattle company acquired much of the
area. The settlers became more determined to take full control of the land from
the native people, and carried out a campaign to do so.
The resettlements and land seizures nearly annihilated the indigenous
population, and also provided one major factor in the development of the creole:
drastic social change accompanied by severe communication difficulties.
The second requirement for the development of the creole was a new community,
which came about when Anglican missionaries set up a refuge in the Roper River
region in 1908. This brought together around 200 people from 8 different
aboriginal ethnic groups, who spoke different native languages. Although the
adults were multilingual, due to frequent meetings and ceremonies, the children
had yet to acquire their native language skills, so they used the only common
language they had: the NTPE. In their lifetime, these children were almost
totally responsible for developing the pidgin into a full language.
Although the relations between the missionaries and Aboriginal people were
friendly, the missions were not responsible for the development of Kriol. In
fact, they tried to introduce Standard English as the official language for the
mission, and although the Aboriginal children used this language in class, and
to the missionaries themselves, Kriol flourished.
Kriol was not formally recognised as a language until the 1970s, mostly due to
linguistic snobbery, that regarded it as a bastardisation of English rather than
a language in its own right.
Varieties of Kriol
Kriol is very widely spoken in the Katherine area, but there are minor
differences between the varieties of Kriol spoken in particular areas, and
certain speakers of Kriol prefer to refer to their language by their unique
name. However, linguistically the varieties are quite similar. Debate is ongoing
about whether the varieties should be named differently, to highlight their
different social significance, or whether they should all be lumped into one big
category of Kriol. The differences are not actually that large: Mari Rhydwen
compares the distinction to the distinction between American and
British/Australian spelling.
Roper River (Ngukuur) Kriol is also spoken in Barunga, and in the Daly River
area they speak a variety that is mutually intelligible to these people, but
Daly River speakers do not consider themselves to be Kriol speakers. There is
the question of whether the varieties should be understood as different forms of
Kriol to strengthen the identities of the respective regions; or whether they
all should be seen as Kriol, and potentially have a better chance of funding for
bilingual education programs.
Kriol Baibul: First complete translation of the Bible
On May 5th 2007, the first complete edition of the Bible on the Kriol language
was launched officially at Katherine in the Northern Territory. This significant
step in the literary consolidation of the language as a mother-tongue, and was
begun in 1978. Over 29 years, a team of native Kriol speakers led by the Rev.
Canon Gumbuli Wurrumara and specialists from the society for Australian
Indigenous Languages has worked to produce this edition of the Bible- which is
also the first complete edition of the Bible in any indigenous Australian
language. The translation was a joint project of The Bible Society, Lutheran
Bible Translators, The Church Missionary Society, the Anglican church, Wycliffe
Bible Translators and the Australian Society of Indigenous Languages.
Current issues
A problem facing many communities in Northern Australia is that creole-speaking
children are treated as though they speak English, but speak it badly; so they
do not receive education in English as a second language. On the other hand,
because they are not regarded as having a native mother tongue, they are denied
access to education in their traditional language.
The only official bilingual language program in Kriol is at Barunga, which was
established during the Whitlam government, and has successfully included Kriol
as both a medium and object of study. Funding is scarce for any further
development of programmes. Although Kriol is widely spoken, its literal
translation is minimal, with the exception of the Bible. This means that
literacy rates of Kriol are quite low. Apart from practical implications of
this, especially if English literacy is also low (i.e. written communication,
education opportunities), it means that traditional stories are either not
recorded in written form, or the Ngukurr people must rely on texts from Barunga,
which may lessen the identity distinction between the two groups. However,
Aboriginal cultures are not traditionally rooted in written records, so the lack
of written versions of texts may be a function of the oral nature of Aboriginal
storytelling.
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